Krakow prof। Jerzy Robert Nowak, prof। Bogusław Wolniewicz
Wykłady z Krakowa
prof. Jerzy Robert Nowak, prof. Bogusław Wolniewicz (2008-06-16)
Rozmowy niedokończone
słuchajzapisz
Sunday, March 1, 2009
Wednesday, February 4, 2009
Propaganda AEI tam gzie pracowal Sikorski szkalujaca Polske I Polakow , zmienianie historii
Propaganda AEI tam gzie pracowal Sikorski szkalujaca Polske I Polakow , zmienianie historii
Musimy na to odpowiedziec.
Klania sie
Lech Alex Bajan
RAQport Inc.
2004 North Monroe Street
Arlington Virginia 22207
Washington DC Area
USA
TEL: 703-528-0114
TEL2: 703-652-0993
FAX: 703-940-8300
sms/cell T-mobile: 703-485-6619
EMAIL: office@raqport.com
or alex@raqport.com
WEB SITE: http://raqport.com
For Centuries, Poland Has Been a Home to the Jews Print Mail
http://www.aei.org/publications/filter.all,pubID.27783/pub_detail.asp
By Joshua Muravchik
Posted: Wednesday, April 9, 2008
ARTICLES
Dziennik Zachodni (Katowice, Poland)
Publication Date: March 22, 2008
Joshua Muravchik
It is doubtful there is any relationship in the world between two peoples more fraught than that between Poles and Jews. Even to say the phrase, "Poles and Jews," raises difficult questions. After all, the "Jews" we are talking about are not the Jews of Argentina or the United States. They are the Jews who live or once lived in Poland. Are these people not also Poles?
The answer is not as easy as it seems at first glance, because Jewishness has a dual quality. On the one hand it is a religion. On the other, it is a nationality. Judaism has two founders and two starting points: Abraham and Moses, Ur and Mount Sinai. Abraham was the first of the Jewish people. He entered a special covenant with God, who promised to sanctify his offspring.
And Abraham promised God unquestioning obedience. But Abraham did not know the Commandments and had no Torah. It was Moses who was the vehicle for the Bible and the Jewish religion.
I have discovered a large number of Poles, especially younger ones, who, in their devotion to building a new democratic Poland, are sensitive to the painful story of the Jews on Polish soil, are among Europe's firmest supporters of Israel, and who are vigilant against anti-Semitism just as against fascism, Communism, and other ideologies of hatred.
After the Romans destroyed the Temple, Jews were dispersed across the globe, taking refuge where they could find it. In a few times and places, they were allowed to enter the surrounding societies. When this choice was available, some Jews chose to absorb the identity of the place where they were living, while others chose to remain apart, feeling themselves to be exiles, praying for the return to Jerusalem. And still others tried to navigate between these two positions, seeking acceptance within the larger society while remaining faithful to the religion of their ancestors. But in most places at most times, Jews did not have this choice. Their presence was tolerated only as alien people, whose rights and whose comings-and-goings were restricted.
Poland became the home to perhaps the largest Jewish population in the history of the Diaspora, amounting to more than ten percent of the population of Poland. This fact in itself would have made the Jewish presence a complicated issue. Complicating it further was the fact that Poland was itself not sovereign during much of the era of highest Jewish population. Just as the Jews have suffered unique tragedies, so has Poland, having been repeatedly conquered and partitioned. So the dense Jewish presence among the Poles was not by the choice of either people.
The Poles are a deeply religious people, perhaps the most Catholic of Catholic nations, and this, too, added complications. Until Vatican II, church teaching charged the Jews for the crime of crimes--killing Christ.
Armed with this teaching, Poles were bound to look upon Jews with hostility.
Jews suffered much hatred and abuse from Poles, and they came to feel that Poles in general were prejudiced against them. (As the Polish-born Israeli Prime Minister Yitzhak Shamir once expressed it: "Poles drink in anti-Semitism with their mothers' milk.")
However much truth or exaggeration went into this, the Jews felt so much victimized by Poles that they were often oblivious to how much the Poles themselves were victims--of Germans and Russians. And then came still another complication that made some Poles feel that they were victims of the Jews. This was the rise of Communism, a monstrous new religion which, together with its offshoots, made the twentieth century the bloodiest in history. Only a small percentage of Jews--those who had lost touch with their own faith and were searching for a new one--became Communists. But a large percentage of Communists were Jews. To some Poles--and others in East-central Europe--it appeared that Communism was some kind of Jewish plot.
The culmination of this story came with the rise of Nazism, one of the offshoots of Communism. The Nazis systematically annihilated the Jews of Europe, including Poland, in the greatest, most savage slaughter the world has ever seen. So immense was this crime that it largely overshadowed the horrible crime perpetrated against the Poles, including once again the partition of their country and the death of millions. The Polish tragedy was compounded by a terrible denouement in which Poland, having foot to free itself from one heartless conqueror, ended up under the boot of another, the Soviet Communists.
What of the story of Poles and Jews through these years of unparalleled grief for both? Sad to say, many Poles were indifferent to the fate of the Jews; some were glad to be rid of them; and some participated in the slaughter. But others risked their lives (and some lost theirs) trying to save their Jewish neighbors. At Yad Vashem, Israel's holocaust museum, there is a section honoring "righteous gentiles" who saved Jews from Hitler. There are more Poles memorialized there than any other nationality.
Prominent among them was my own teacher, Jan Karski. Karski, whose real name was Kozielewski, was the first to bring authoritative evidence of the holocaust to Western leaders. To do this he risked his life repeated, twice sneaking inside the Warsaw Ghetto and once inside a death camp, in order to make himself an eye-witness. After the epic documentary, Shoah, appeared Karski became a great hero to Jews. Less well remembered was that he was above all a Polish patriot, a devout Catholic, whose message about the murder of the Jews was only part of a larger mission on behalf of the Polish underground.
After the war, there were still new crimes committed against some of the surviving Jews by Poles. But sorting out this unbearably painful history is made more difficult by the role of Communists who were busily subjugating Poland to Soviet rule and who played countless underhanded games that have not all yet been uncovered.
I--an American Jewish writer, activist, anti-Communist--became involved with Poland in the 1980s when, in the wake of martial law, I edited a collection of translation of Solidarnosc documents into English. I collaborated with Solidarnosc's representatives in New York, who happened to be two Polish Jews--or better, Jewish Poles.
Since the triumph of Solidarnosc and the restoration of Polish freedom, I have seen two things in respect to the story of Poles and Jews. On the one hand, I have seen traces of the historic anti-Semitism, even in the words of some prominent Poles. On the other hand, I have discovered a large number of Poles, especially younger ones, who, in their devotion to building a new democratic Poland, are sensitive to the painful story of the Jews on Polish soil, are among Europe's firmest supporters of Israel, and who are vigilant against anti-Semitism just as against fascism, Communism, and other ideologies of hatred. The future of Poland, I am confident, belongs to them.
http://www.aei.org/scholars/filter.all,scholarID.42/scholar.asp
Muravchik studies the United Nations, neoconservatism, the history of socialism and communism, the Arab-Israeli conflict, and global democracy, terrorism, and the Bush Doctrine. His most recent book is The Future of the United Nations: Understanding the Past to Chart a Way Forward (AEI Press, 2005).
Professional Experience
-Member, State Department's Advisory Committee on Democracy Promotion, 2007-present -Adjunct professor, Institute of World Politics, 1992-present -Member, Maryland State Advisory Committee of the U.S. Commission on Civil Rights, 1985-1997 -Member, Commission on Broadcasting to the People's Republic of China, 1992 -Adjunct scholar, Washington Institute on Near East Policy, 1986-present -Executive director, Coalition for a Democratic Majority, 1977-1979 -Editorial board member, World Affairs and Journal of Democracy
Education
Ph.D., international relations, Georgetown University B.A., City College of New York Informacja z Polskiego google
http://www.google.com/search?hl=en&rls=com.microsoft%3A*&q=dziennik+zachodni
+Joshua+Muravchik&lr=lang_pl
Musimy na to odpowiedziec.
Klania sie
Lech Alex Bajan
RAQport Inc.
2004 North Monroe Street
Arlington Virginia 22207
Washington DC Area
USA
TEL: 703-528-0114
TEL2: 703-652-0993
FAX: 703-940-8300
sms/cell T-mobile: 703-485-6619
EMAIL: office@raqport.com
or alex@raqport.com
WEB SITE: http://raqport.com
For Centuries, Poland Has Been a Home to the Jews Print Mail
http://www.aei.org/publications/filter.all,pubID.27783/pub_detail.asp
By Joshua Muravchik
Posted: Wednesday, April 9, 2008
ARTICLES
Dziennik Zachodni (Katowice, Poland)
Publication Date: March 22, 2008
Joshua Muravchik
It is doubtful there is any relationship in the world between two peoples more fraught than that between Poles and Jews. Even to say the phrase, "Poles and Jews," raises difficult questions. After all, the "Jews" we are talking about are not the Jews of Argentina or the United States. They are the Jews who live or once lived in Poland. Are these people not also Poles?
The answer is not as easy as it seems at first glance, because Jewishness has a dual quality. On the one hand it is a religion. On the other, it is a nationality. Judaism has two founders and two starting points: Abraham and Moses, Ur and Mount Sinai. Abraham was the first of the Jewish people. He entered a special covenant with God, who promised to sanctify his offspring.
And Abraham promised God unquestioning obedience. But Abraham did not know the Commandments and had no Torah. It was Moses who was the vehicle for the Bible and the Jewish religion.
I have discovered a large number of Poles, especially younger ones, who, in their devotion to building a new democratic Poland, are sensitive to the painful story of the Jews on Polish soil, are among Europe's firmest supporters of Israel, and who are vigilant against anti-Semitism just as against fascism, Communism, and other ideologies of hatred.
After the Romans destroyed the Temple, Jews were dispersed across the globe, taking refuge where they could find it. In a few times and places, they were allowed to enter the surrounding societies. When this choice was available, some Jews chose to absorb the identity of the place where they were living, while others chose to remain apart, feeling themselves to be exiles, praying for the return to Jerusalem. And still others tried to navigate between these two positions, seeking acceptance within the larger society while remaining faithful to the religion of their ancestors. But in most places at most times, Jews did not have this choice. Their presence was tolerated only as alien people, whose rights and whose comings-and-goings were restricted.
Poland became the home to perhaps the largest Jewish population in the history of the Diaspora, amounting to more than ten percent of the population of Poland. This fact in itself would have made the Jewish presence a complicated issue. Complicating it further was the fact that Poland was itself not sovereign during much of the era of highest Jewish population. Just as the Jews have suffered unique tragedies, so has Poland, having been repeatedly conquered and partitioned. So the dense Jewish presence among the Poles was not by the choice of either people.
The Poles are a deeply religious people, perhaps the most Catholic of Catholic nations, and this, too, added complications. Until Vatican II, church teaching charged the Jews for the crime of crimes--killing Christ.
Armed with this teaching, Poles were bound to look upon Jews with hostility.
Jews suffered much hatred and abuse from Poles, and they came to feel that Poles in general were prejudiced against them. (As the Polish-born Israeli Prime Minister Yitzhak Shamir once expressed it: "Poles drink in anti-Semitism with their mothers' milk.")
However much truth or exaggeration went into this, the Jews felt so much victimized by Poles that they were often oblivious to how much the Poles themselves were victims--of Germans and Russians. And then came still another complication that made some Poles feel that they were victims of the Jews. This was the rise of Communism, a monstrous new religion which, together with its offshoots, made the twentieth century the bloodiest in history. Only a small percentage of Jews--those who had lost touch with their own faith and were searching for a new one--became Communists. But a large percentage of Communists were Jews. To some Poles--and others in East-central Europe--it appeared that Communism was some kind of Jewish plot.
The culmination of this story came with the rise of Nazism, one of the offshoots of Communism. The Nazis systematically annihilated the Jews of Europe, including Poland, in the greatest, most savage slaughter the world has ever seen. So immense was this crime that it largely overshadowed the horrible crime perpetrated against the Poles, including once again the partition of their country and the death of millions. The Polish tragedy was compounded by a terrible denouement in which Poland, having foot to free itself from one heartless conqueror, ended up under the boot of another, the Soviet Communists.
What of the story of Poles and Jews through these years of unparalleled grief for both? Sad to say, many Poles were indifferent to the fate of the Jews; some were glad to be rid of them; and some participated in the slaughter. But others risked their lives (and some lost theirs) trying to save their Jewish neighbors. At Yad Vashem, Israel's holocaust museum, there is a section honoring "righteous gentiles" who saved Jews from Hitler. There are more Poles memorialized there than any other nationality.
Prominent among them was my own teacher, Jan Karski. Karski, whose real name was Kozielewski, was the first to bring authoritative evidence of the holocaust to Western leaders. To do this he risked his life repeated, twice sneaking inside the Warsaw Ghetto and once inside a death camp, in order to make himself an eye-witness. After the epic documentary, Shoah, appeared Karski became a great hero to Jews. Less well remembered was that he was above all a Polish patriot, a devout Catholic, whose message about the murder of the Jews was only part of a larger mission on behalf of the Polish underground.
After the war, there were still new crimes committed against some of the surviving Jews by Poles. But sorting out this unbearably painful history is made more difficult by the role of Communists who were busily subjugating Poland to Soviet rule and who played countless underhanded games that have not all yet been uncovered.
I--an American Jewish writer, activist, anti-Communist--became involved with Poland in the 1980s when, in the wake of martial law, I edited a collection of translation of Solidarnosc documents into English. I collaborated with Solidarnosc's representatives in New York, who happened to be two Polish Jews--or better, Jewish Poles.
Since the triumph of Solidarnosc and the restoration of Polish freedom, I have seen two things in respect to the story of Poles and Jews. On the one hand, I have seen traces of the historic anti-Semitism, even in the words of some prominent Poles. On the other hand, I have discovered a large number of Poles, especially younger ones, who, in their devotion to building a new democratic Poland, are sensitive to the painful story of the Jews on Polish soil, are among Europe's firmest supporters of Israel, and who are vigilant against anti-Semitism just as against fascism, Communism, and other ideologies of hatred. The future of Poland, I am confident, belongs to them.
http://www.aei.org/scholars/filter.all,scholarID.42/scholar.asp
Muravchik studies the United Nations, neoconservatism, the history of socialism and communism, the Arab-Israeli conflict, and global democracy, terrorism, and the Bush Doctrine. His most recent book is The Future of the United Nations: Understanding the Past to Chart a Way Forward (AEI Press, 2005).
Professional Experience
-Member, State Department's Advisory Committee on Democracy Promotion, 2007-present -Adjunct professor, Institute of World Politics, 1992-present -Member, Maryland State Advisory Committee of the U.S. Commission on Civil Rights, 1985-1997 -Member, Commission on Broadcasting to the People's Republic of China, 1992 -Adjunct scholar, Washington Institute on Near East Policy, 1986-present -Executive director, Coalition for a Democratic Majority, 1977-1979 -Editorial board member, World Affairs and Journal of Democracy
Education
Ph.D., international relations, Georgetown University B.A., City College of New York Informacja z Polskiego google
http://www.google.com/search?hl=en&rls=com.microsoft%3A*&q=dziennik+zachodni
+Joshua+Muravchik&lr=lang_pl
Sunday, February 1, 2009
Frag. Rozmów Niedokonczonych, prof. Bogusław Wolniewicz
Frag. Rozmów Niedokonczonych, prof. Bogusław Wolniewicz
Frag. Rozmów Niedokonczonych, prof. Bogusław Wolniewicz
prof. Bogusław Wolniewicz (2009-02-01)
Aktualności dnia
słuchajzapisz
Frag. Rozmów Niedokonczonych, prof. Bogusław Wolniewicz (2009-02-01)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=10738
Sympozjum naukowe "Oblicza Słowa": Wykład prof. dr hab. Bogusława Wolniewicza (2009-01-24)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=10653
Po XVI Pielgrzymce RRM (2008-07-14) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8581
Wykłady z Krakowa (2008-06-16)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. Jerzy Robert Nowak, prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8317
Polska wobec wyzwań współczesności (2008-06-16)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robert Nowak, prof. Bogusław Wolniewicz, prof. Andrzej Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=8312
Polska wobec wyzwań współczesności: prof.dr hab. Bogusław Wolniewicz (czyt. dr Kawęcki) (2008-06-15)Rodzaj audycji: [Aktualności dnia]
Adres: http://www.radiomaryja.pl/audycje.php?id=8301
Zrozumieć rzeczywistość - wokół działań PO (2008-05-29)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8123
Polski Punkt Widzenia: Ataki na Radio Maryja i Ojca Dyrektora (2008-05-27)Rodzaj audycji: [Inna audycja]
Autor: prof. dr hab. Bogusław Wolniewicz, red. Jan Maria Jackowski, red. Jacek Karczewski
Adres: http://www.radiomaryja.pl/audycje.php?id=8104
Wizyta premiera Tuska w Izraelu (2008-04-11)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab Bobusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7681
Ważne sprawe dotyczące Polaków, analiza stu dni rządu Donalda Tuska (2008-02-23)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robet Nowak, prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7235
Polski Punkt Widzenia (2008-02-12)Rodzaj audycji: [Inna audycja]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7154
Dyskusja nad "Strachem" (2008-01-21)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6957
Polski Punkt Widzenia (2007-12-21)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6656
Nagonka na Radio Maryja (2007-12-17)Rodzaj audycji: [Aktualności dnia]
Autor: prof.Boguslaw Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6624
Komentarz powyborczy (2007-10-25)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6153
Ostatnie debaty polityczne (2007-10-16)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6085
"Minął miesiąc" (2007-10-07)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robert Nowak, prof. dr hab. Bogusław Wolniewicz, Paweł Pasionek
Adres: http://www.radiomaryja.pl/audycje.php?id=6042
Echa wczorajszej debaty Jarosław Kaczyński - Aleksander Kwaśniewski (2007-10-02)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6005
Prezydent Kwaśniewski kompromituje Polskę w świecie (2007-09-24)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5962
Rewelacje "Wprost" na temat prof. Nowaka (2007-09-10)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5898
Polski punkt widzenia: Reakcje po decyzji prokuratury toruńskiej (2007-08-22)Rodzaj audycji: [Inna audycja]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5797
Dalsze manipulacje medialne wokół Radia Maryja (2007-08-08)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5682
Co to jest lobbing? (2007-07-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5650
Wypowiedź w obronie o. Tadeusza Rydzyka CSsR (2007-07-16) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5673
Interes mediów w sprawie wypowiedzi o. Tadeusza Rydzyka (2007-03-16)Rodzaj audycji: [Aktualności dnia]
Autor: prof.dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=4576
Roszczenia względem Polski w sprawie mienia żydowskiego cz.III (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4516
Roszczenia względem Polski w sprawie mienia żydowskiego cz.II (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4515
Roszczenia względem Polski w sprawie mienia żydowskiego cz.I (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4514
"Rzetelność" dziennikarska... (2006-12-09) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3671
Opieszałość polskich sądów (2006-11-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3561
Debata o wychowaniu młodzieży (2006-11-04)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3325
Czy koalicja jest możliwa? (2006-10-10)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3097
Zmowa z posłanką! Oświadczenie Niezależnego Zespołu ds. Etyki Mediów (2006-09-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3008
Książka J.T. Grossa (2006-08-12)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=2640
Tajemniczy atak na Radio Maryja (2006-04-25) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1850
Artykuł Gazety Wyborczej dotyczący wypowiedzi prof. dra hab. Bogusława Wolniewicza z 11.04.2006 (2006-04-12)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1763
Społeczny Niezależny Zespół ds. Etyki Mediów (2006-04-11) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1756
Rada Etyki Mediów oskarżyła Radio Maryja i red. Stanisława Michalkiewicza o antysemityzm (2006-04-04)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1703
Frag. Rozmów Niedokonczonych, prof. Bogusław Wolniewicz
prof. Bogusław Wolniewicz (2009-02-01)
Aktualności dnia
słuchajzapisz
Frag. Rozmów Niedokonczonych, prof. Bogusław Wolniewicz (2009-02-01)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=10738
Sympozjum naukowe "Oblicza Słowa": Wykład prof. dr hab. Bogusława Wolniewicza (2009-01-24)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=10653
Po XVI Pielgrzymce RRM (2008-07-14) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8581
Wykłady z Krakowa (2008-06-16)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. Jerzy Robert Nowak, prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8317
Polska wobec wyzwań współczesności (2008-06-16)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robert Nowak, prof. Bogusław Wolniewicz, prof. Andrzej Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=8312
Polska wobec wyzwań współczesności: prof.dr hab. Bogusław Wolniewicz (czyt. dr Kawęcki) (2008-06-15)Rodzaj audycji: [Aktualności dnia]
Adres: http://www.radiomaryja.pl/audycje.php?id=8301
Zrozumieć rzeczywistość - wokół działań PO (2008-05-29)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8123
Polski Punkt Widzenia: Ataki na Radio Maryja i Ojca Dyrektora (2008-05-27)Rodzaj audycji: [Inna audycja]
Autor: prof. dr hab. Bogusław Wolniewicz, red. Jan Maria Jackowski, red. Jacek Karczewski
Adres: http://www.radiomaryja.pl/audycje.php?id=8104
Wizyta premiera Tuska w Izraelu (2008-04-11)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab Bobusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7681
Ważne sprawe dotyczące Polaków, analiza stu dni rządu Donalda Tuska (2008-02-23)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robet Nowak, prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7235
Polski Punkt Widzenia (2008-02-12)Rodzaj audycji: [Inna audycja]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7154
Dyskusja nad "Strachem" (2008-01-21)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6957
Polski Punkt Widzenia (2007-12-21)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6656
Nagonka na Radio Maryja (2007-12-17)Rodzaj audycji: [Aktualności dnia]
Autor: prof.Boguslaw Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6624
Komentarz powyborczy (2007-10-25)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6153
Ostatnie debaty polityczne (2007-10-16)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6085
"Minął miesiąc" (2007-10-07)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robert Nowak, prof. dr hab. Bogusław Wolniewicz, Paweł Pasionek
Adres: http://www.radiomaryja.pl/audycje.php?id=6042
Echa wczorajszej debaty Jarosław Kaczyński - Aleksander Kwaśniewski (2007-10-02)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6005
Prezydent Kwaśniewski kompromituje Polskę w świecie (2007-09-24)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5962
Rewelacje "Wprost" na temat prof. Nowaka (2007-09-10)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5898
Polski punkt widzenia: Reakcje po decyzji prokuratury toruńskiej (2007-08-22)Rodzaj audycji: [Inna audycja]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5797
Dalsze manipulacje medialne wokół Radia Maryja (2007-08-08)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5682
Co to jest lobbing? (2007-07-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5650
Wypowiedź w obronie o. Tadeusza Rydzyka CSsR (2007-07-16) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5673
Interes mediów w sprawie wypowiedzi o. Tadeusza Rydzyka (2007-03-16)Rodzaj audycji: [Aktualności dnia]
Autor: prof.dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=4576
Roszczenia względem Polski w sprawie mienia żydowskiego cz.III (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4516
Roszczenia względem Polski w sprawie mienia żydowskiego cz.II (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4515
Roszczenia względem Polski w sprawie mienia żydowskiego cz.I (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4514
"Rzetelność" dziennikarska... (2006-12-09) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3671
Opieszałość polskich sądów (2006-11-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3561
Debata o wychowaniu młodzieży (2006-11-04)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3325
Czy koalicja jest możliwa? (2006-10-10)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3097
Zmowa z posłanką! Oświadczenie Niezależnego Zespołu ds. Etyki Mediów (2006-09-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3008
Książka J.T. Grossa (2006-08-12)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=2640
Tajemniczy atak na Radio Maryja (2006-04-25) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1850
Artykuł Gazety Wyborczej dotyczący wypowiedzi prof. dra hab. Bogusława Wolniewicza z 11.04.2006 (2006-04-12)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1763
Społeczny Niezależny Zespół ds. Etyki Mediów (2006-04-11) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1756
Rada Etyki Mediów oskarżyła Radio Maryja i red. Stanisława Michalkiewicza o antysemityzm (2006-04-04)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1703
Monday, June 16, 2008
Polska wobec wyzwań współczesności: prof. dr hab Jerzy Robert Nowak Prof. Wolniewicz
Polska wobec wyzwań współczesności: prof. dr hab Jerzy Robert Nowak Prof. Wolniewicz
Polska wobec wyzwań współczesności: prof. dr hab Jerzy Robert Nowak
(2008-06-15)
Aktualności dnia
słuchajzapisz
(2008-06-15)
Aktualności dnia
słuchajzapisz
Polska wobec wyzwań współczesności: prof.dr hab. Bogusław Wolniewicz (czyt. dr Kawęcki)
(2008-06-15)
Aktualności dnia
słuchajzapisz
Polska wobec wyzwań współczesności: prof.dr hab. Andrzej Nowak
(2008-06-15)
Aktualności dnia
słuchajzapisz
Polska wobec wyzwań współczesności: prof. dr hab. Rafał Broda
(2008-06-15)
Aktualności dnia
słuchajzapisz
Saturday, June 7, 2008
Bogusław Wolniewicz (ur. w 1927 w Toruniu) - filozof i logik ...-
Prof। Wolniewicz
Zrozumieć rzeczywistość - wokół działań PO (2008-05-29)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=8123
Polski Punkt Widzenia: Ataki na Radio Maryja i Ojca Dyrektora (2008-05-27)Rodzaj audycji: [Inna audycja]
Autor: prof. dr hab. Bogusław Wolniewicz, red. Jan Maria Jackowski, red. Jacek Karczewski
Adres: http://www.radiomaryja.pl/audycje.php?id=8104
Wizyta premiera Tuska w Izraelu (2008-04-11)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab Bobusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7681
Ważne sprawe dotyczące Polaków, analiza stu dni rządu Donalda Tuska (2008-02-23)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robet Nowak, prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7235
Polski Punkt Widzenia (2008-02-12)Rodzaj audycji: [Inna audycja]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=7154
Dyskusja nad "Strachem" (2008-01-21)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6957
Polski Punkt Widzenia (2007-12-21)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6656
Nagonka na Radio Maryja (2007-12-17)Rodzaj audycji: [Aktualności dnia]
Autor: prof.Boguslaw Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6624
Komentarz powyborczy (2007-10-25)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6153
Ostatnie debaty polityczne (2007-10-16)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6085
"Minął miesiąc" (2007-10-07)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof. dr hab. Jerzy Robert Nowak, prof. dr hab. Bogusław Wolniewicz, Paweł Pasionek
Adres: http://www.radiomaryja.pl/audycje.php?id=6042
Echa wczorajszej debaty Jarosław Kaczyński - Aleksander Kwaśniewski (2007-10-02)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=6005
Prezydent Kwaśniewski kompromituje Polskę w świecie (2007-09-24)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5962
Rewelacje "Wprost" na temat prof. Nowaka (2007-09-10)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5898
Polski punkt widzenia: Reakcje po decyzji prokuratury toruńskiej (2007-08-22)Rodzaj audycji: [Inna audycja]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5797
Dalsze manipulacje medialne wokół Radia Maryja (2007-08-08)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5682
Co to jest lobbing? (2007-07-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5650
Wypowiedź w obronie o. Tadeusza Rydzyka CSsR (2007-07-16) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=5673
Interes mediów w sprawie wypowiedzi o. Tadeusza Rydzyka (2007-03-16)Rodzaj audycji: [Aktualności dnia]
Autor: prof.dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=4576
Roszczenia względem Polski w sprawie mienia żydowskiego cz.III (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4516
Roszczenia względem Polski w sprawie mienia żydowskiego cz.II (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4515
Roszczenia względem Polski w sprawie mienia żydowskiego cz.I (2007-03-11)Rodzaj audycji: [Rozmowy niedokończone]
Autor: prof.dr hab. Bogusław Wolniewicz; prof.dr hab. Jerzy Robert Nowak
Adres: http://www.radiomaryja.pl/audycje.php?id=4514
"Rzetelność" dziennikarska... (2006-12-09) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3671
Opieszałość polskich sądów (2006-11-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3561
Debata o wychowaniu młodzieży (2006-11-04)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3325
Czy koalicja jest możliwa? (2006-10-10)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3097
Zmowa z posłanką! Oświadczenie Niezależnego Zespołu ds. Etyki Mediów (2006-09-30)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=3008
Książka J.T. Grossa (2006-08-12)Rodzaj audycji: [Aktualności dnia]
Autor: prof. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=2640
Tajemniczy atak na Radio Maryja (2006-04-25) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1850
Artykuł Gazety Wyborczej dotyczący wypowiedzi prof. dra hab. Bogusława Wolniewicza z 11.04.2006 (2006-04-12)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1763
Społeczny Niezależny Zespół ds. Etyki Mediów (2006-04-11) Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: http://www.radiomaryja.pl/audycje.php?id=1756
Rada Etyki Mediów oskarżyła Radio Maryja i red. Stanisława Michalkiewicza o antysemityzm (2006-04-04)Rodzaj audycji: [Aktualności dnia]
Autor: prof. dr hab. Bogusław Wolniewicz
Adres: १७०३" href="http://www.radiomaryja.pl/audycje.php?id=http://www.radiomaryja.pl/audycje.php?id=१७०३
Bogusław Wolniewicz (ur. 22 września 1927 w Toruniu) - filozof i logik.
Studiował w latach 1947-1951 na Uniwersytecie Mikołaja Kopernika pod kierunkiem Tadeusza Czeżowskiego. Do 1953 r. był asystentem w Katedrze Logiki UMK, a od 1956 r. wykładowcą na WSP w Gdańsku. W 1963 r. został przeniesiony do Katedry Filozofii Uniwersytetu Warszawskiego z inicjatywy Adama Schaffa. Do 1998 r. był profesorem w Instytucie Filozofii UW, kiedy to odszedł na emeryturę. W latach 1956 - 1981 członek PZPR.
Bogusław Wolniewicz specjalizuje się w filozofii religii i filozofii współczesnej। Dystansuje się od głównych nurtów filozofii XX wieku i przyjmuje tezy wielkich myślicieli, m.in.: Arystotelesa, Leibniza, Hume'a, Kanta i szczególnie Wittgensteina. Krytyczny wobec freudyzmu, fenomenologii, postmodernizmu i fundamentalizmu religijnego, a od lat 90. XX wieku także marksizmu, reprezentuje postawę analityczną i metafizyczną. Główne założenia jego myśli to aksjologiczny absolutyzm w wersji racjonalistycznej i metafizyczny pesymizm w spojrzeniu na człowieka oraz społeczeństwo.
Boguslaw Wolniewicz and the Formal Ontology of Situations
INTRODUCTION
"The theory presented below was developed in an effort to clarify the metaphysics of Wittgenstein's Tractatus. The result obtained, however, is not strictly the formal twin of his variant of Logical Atomism. but something more, general, of which the latter is lust a special case. One might call it an ontology of situations. Some basic ideas of that ontology stern from Stenius Wittgenstein's Tractatus, Oxford, 1968 and Suszko Ontology in the Tractatus of L. Wittgenstein - Notre Dame Journal of Formal Logic, 1968.
Let L be a classic propositional language. Propositions of L are supposed to have their semantic counterparts in the realm of possibility, or as Wittgenstein put it: in logical space. These counterparts are situations, and S is to be the totality of them. The situation described by a proposition a is S(a). With Meinong we call it the objective of a."
From: Boguslaw Wolniewicz - A formal ontology of situations - Studia Logica 41: 381-413 (1982). pp. 381-382.
"Different ontologies adopt different notions of existence as basic. Aristotle's paradigm of existence is given by the equivalence:
(A) to be = to be a substance.
On the other hand, the paradigm of existence adopted in Wittgenstein's Tractatus is given by the parallel equivalence:
(W) to be = to be a fact.
Now, an Aristotelian substance is the denotation of an individual name, whereas a Wittgensteinian fact is the denotation of a true proposition. It seems therefore that the notions of existence derived from these two paradigms should be quite different, and one might readily expect that the metaphysical systems erected upon them will display wide structural discrepancies.
It turns out, however, that in spite of this basic difference there runs between these two systems a deep and striking parallelism. This parallelism is so close indeed that it makes possible the construction of a vocabulary which would transform characteristic propositions of Wittgenstein's ontology into Aristotelian ones, and conversely. To show in some detail the workings of that transformation will be the subject of this paper.
The vocabulary mentioned is based on the following four fundamental correlations:
Aristotle
Wittgenstein
1) primary substances (substantiae primae)
atomic facts
2) prime matter (materia prima)
objects
3) form (forma)
configuration
4) self-subsistence of primary substances (esse per se)
independence of atomic facts
Aristotle's ontology is an ontology of substances, Wittgenstein's ontology is an ontology of facts. But concerning the respective items of each of the pairs (1)-(4) both ontologies lay down conditions which in view of our vocabulary appear to be identical. To show this let us confront, to begin with, the items of pair (1): substances and facts.
(The interpretation of Aristotle adopted in this paper is the standard one, to be found in any competent textbook of the history of philosophy. Therefore, with but one exception, no references to Aristotle's works will be given here.)Relatively to the system involved substances and facts are of the same ontological status. Aristotle's world is the totality of substances (summa rerum), Wittgenstein's world is the totality of facts (die Gesamtheit der Tatsachen). For Aristotle whatever exists in the basic sense of the word is a primary substance, for Wittgenstein - an atomic fact. Moreover, both ontologies are MODAL ones, allowing for different modes of being (modi essendi); and both take as basic the notion of `contingent being' (esse contingens), opposed to necessary being on the one hand, and to the possibility of being on the other. Both substances and facts are entities which actually exist, but might have not existed. The equality of ontological status between substances and facts is corroborated by the circumstance that both are PARTICULARS, there being - as the saying goes - no multiplicity of entities which FALL UNDER them.
Substances and facts stand also in the same relation to the ontological categories of pairs (2) and (3). Both are always COMPOUND entities, a substance consisting of matter and form, and a fact consisting of objects and the way of their configuration. But in neither of the two systems is this compoundness to be understood literally as composition of physically separable parts or pieces. The compoundness (compositio) of a substance consists in its being formed stuff (materia informata), and the compoundness of a fact in its being a configuration of objects.
In view of correlation (4) we have also an equality of relation which a substance bears to other substances, and a fact to other facts. Self-subsistence is the characteristic attribute of primary substances: substantia prima = ens per se. If we take this to mean that each substance exists independently of the existence or non-existence of any other substance we get immediately the exact counterpart of Wittgenstein's principle of logical atomism stating the mutual independence of atomic facts. It should be noted that thus understood the attribute of self-subsistence or independence is a relative one, belonging to a substance - or to a fact - only in virtue of its relation to other substances - or facts.
From a Wittgensteinian point of view Aristotle's substances are not things, but hypostases of facts, and thus their names are not logically proper names, but name-like equivalents of propositions. (By that term we mean roughly either a noun clause of the form `that p', or any symbol which might be regarded as a definitional abbreviation of such clause.) Surely, from the Aristotelian point of view it might be easily retorted here that just the opposite is the case: substances are not `reified' facts, but on the contrary - facts are 'dereified' substances. Without passing judgement on these mutual objections let us note in passing that their symmetric character seems to be itself an additional manifestation of the parallelism discussed."
From: Boguslaw Wolniewicz - A parallelism between Wittgensteinian and Aristotelian ontologies. In Boston studies in the philosophy of science. Vol. IV. Edited by Cohen Robert S. and Wartofsky Marx W. Dordrecht: Reidel Publishing Company 1969. pp. 208-२१०
Wittgensteinian Foundations of Non‑Fregean Logic
Boguslaw Wolniewicz
The term "Non‑Fregean Logic" has been introduced in 1968 by the well‑known Polish logician Professor Roman Suszko to mark the distinction between two kinds of logical systems. A logical system is called by him "Fregean", if for its propositional calculus the following formula holds as a theorem:
(F) P ≡ q → P = q
He calls this formula "the axiom of Frege”, and it is not difficult to see why. (According to Frege's theory of meaning all true propositions denote the same, and similarly—all false ones. Thus if two propositions are materially equivalent, their denotations have to be identical; and exactly this is stated by the formula F.) The foremost example of a Fregean logic is the classical prepositional calculus, but—as we shall see—the three‑valued logic of Łukasiewicz is Fregean too. On the other hand, a logical system is called "Non‑Fregean" if the formula F is rejected in it as a theorem.
Some logicians have objected to drawing any such distinction, on the ground that in the classical propositional calculus there is no identity sign for propositions, and that consequently nothing like the "axiom of Frege" can be a theorem of this particular logical system. This objection, however, has a flavor of spurious innocence, being apparently based on the dubious principle that what is not spoken about doesn't exist. To see this let's note in the first place that the axiom of Frege is deductively equivalent to the following schematic formula:
(F' ) P ≡ q → / Φ (p) ≡ Φ (q) /
Certainly, in the ordinary propositional calculus there is no such schema either. (Though it is present in one of its variants, namely in Leśniewski's protothetics.) But we have there all its particular instances, known as "the laws of extensionality":
p ≡ q → ~p ≡ ~q
p ≡ q → p ∧ r=q ∧ r
and so on.
By these laws whatever holds good of one of two materially equivalent propositions, holds also of the other one. Thus from the point of view of classical propositional logic equivalent propositions are indistinguishable, and being indistinguishable they are by Leibniz's principle identical. This is, however, only another way of stating the axiom of Frege, so what is the point of objecting to it?
The idea of a Non‑Fregean logic goes back to Wittgenstein's Tractatus, where it is introduced right from the start in the thesis:
"1.13 Facts in logical space are the world."
The Tractatus is in the first place a work on the philosophy of logic, and the key to that philosophy is the concept of "logical space". Part of that concept is the idea of a Non‑Fregean logic.
Before going on, something has to be said here concerning Wittgenstein's general philosophical position. In our Marxist literature it is a firmly established opinion that Wittgenstein was a logical positivist, and that consequently his philosophical outlook is that of subjective idealism. This opinion, however, doesn't bear scrutiny. In fact it has been rashly taken over from the logical positivists of the Vienna Circle, whose early enthusiasm for the Tractatus was only a sad monument of misunderstanding and a rare specimen of philosophical blindness. Wittgenstein's doctrine is idealistic, no doubt about that. But its idealism is not of the subjectivist variety characteristic of positivism. The doctrine of the Tractatus is a peculiar and powerful variant of objective idealism, and it has much more in common with the doctrines of Plato or Leibniz, than with those of Berkeley and Mach. This again is most readily seen while investigating the philosophical import of the concept of "logical space".
The Tractatus starts from the assumption that the logic of language—its logical syntax—has been already, and in the main correctly, described by the systems of Frege and Russell. But there still remains the big question of a correct interpretation of that description, and it may be put as follows: the logical structure of language being such as described by Frege and Russell, what must be the ontological structure of a reality capable of being described by such a language?
Wittgenstein's answer to this question is embedded in the whole system of the Tractatus, and it may be useful to represent its framework schematically in a simple diagram (due to Suszko):
It is fairly easy to discern in the text of the book particular theses forming the three main parts of its system; e.g. thesis 4.22. "An elementary proposition consists of names" surely belongs to part (1), 3.203: "The name denotes an object", — to part (2), and 2.02: "The object is simple" — to part (3). Thesis 1.13 is obviously an ontological one too, as are, by the way, all the theses numbered “1 ‑ 2.0. . .”.
Now according to Wittgenstein's syntax, language is the totality of propositions, and according to his semantics the correspondence between language and reality has to be of the one‑to‑one type. What then, according to his ontology, is meant here by reality, the one‑to‑one counterpart of the totality of propositions? Reality cannot be identical with the world, for the world is the totality of facts, and to the totality of facts there corresponds in language only the totality of true propositions (= science, 4.11). Since language contains also false propositions, and these do not have counterparts in the totality of facts, it proves to be larger than the world; and the same holds good of reality too. If the overall semantical correspondence is to be preserved, something in reality must answer even to a false proposition. (And it has to be preserved, for if nothing in reality answered to false propositions they would have no relation to it; and being thus out of touch with reality they could not be false, but only meaningless.)
According to the Tractatus the ontological counterpart of a true proposition is a fact; and the ontological counterpart of a false proposition is the possibility of a fact, something that might be the case. (On the other hand, any fact is the actualization of some possibility.) And reality is the totality of all possibilities called by Wittgenstein "logical space". Thus we have the following identities:
Language = the totality of propositions,
Science = the totality of true propositions,
The world = the totality of facts,
Logical space = the totality of possibilities;
and to make their relations even more precise we may present them in the form of a diagram:
The meaning of Wittgenstein's pronouncement in 1.13 is sufficiently clear now: the world is, so to speak, an island of facts in the ocean of possibilities. But this simile is only a useful first approximation to Wittgenstein's idea of logical space. And we proceed now to the second one.
Logical space is the ontological counterpart of language taken as a whole, but what are the counterparts to its particular propositions? According to Wittgenstein to every proposition there corresponds a definite area of logical space, or—as he calls it—a logical place. Thus the logical place of a given proposition "p" may be visualized like this:
It is already apparent that Wittgenstein's idea aims at the construction of a geometrical representation for the logic of propositions, and that his "logical space" is an abstract space like the "phase‑space" of physics or the "sample‑space" of the theory of probability. And this leads immediately to the next and most essential question: what are to be the points of this abstract logical space?
The right answer: to this question has been already given by Stenius (Wittgenstein's 'Tractatus', 1960): every point in logical space is the representation of a possible world! (Stenius' answer is not the only one that has been suggested, but none of the others will do as an interpretation of Wittgenstein's position.) Let's call these worlds "logical points". We have thus:
Logical space = the totality of logical points,
The logical the set of logical points whichplace of “p" = would make the proposition "p" true.
One point in logical space is designated: it represents the actual world. (Since each possible world is incompatible with every other the designated point is unique.) Of course, we do not know its exact position; but if we know a proposition "p" to be true, we know the designated point to lie in that area of logical space which is the logical place of "p". Thus we have:
"p" is true = the designated point is contained in the logical place of "p".
According to Frege the denotation of a proposition is its truth‑value; according to Wittgenstein the denotation of a proposition is its logical place (= a set of possible worlds). And 'this makes clear, why formula (F) has to be rejected.
A material equivalence "p ≡ q" means that the propositions “p” and “q” have the same truth-value. Upon our interpretation this corresponds to the following situation in logical space:
A statement of material equivalence "p ≡ q" is true if, and only if. the designated point lies as a matter fact [sic] somewhere in the shaded area of logical space. And this may be the case, or it may not be. On the other hand, an identity statement "p = q” means that the logical places of "p" and "q" coincide; and this cannot be the case here by any means.
But how can formula (F) be a theorem of "Fregean" logic, if it is not valid? To solve this puzzle let us assume for the sake of intuitiveness that there are only three possible worlds, marked by the numbers (1), (2), (3) respectively. Under this assumption the relation between language and reality may be presented in the form of a matrix, with columns of the digits "1" and "0" representing the logical places of the corresponding propositions:
Language
p1 p2 p3 p4 p5 p6 p7 p8
(1) 1 1 1 1 0 0 0 0
Logical space (2) 1 1 0 0 1 1 0 0
(3) 1 0 1 0 1 0 1 0
In the logical space consisting of only 3 points there are only 8 logical places; and consequently there are in the corresponding language only 8 extensionally distinguishable propositions (i.e. propositions with different denotations).
However, our assumption was quite arbitrary, for there are as yet no obvious reasons against taking any other number—finite or infinite—to be the number of logical points. So let us assume now, that this number is one: There is only one possible world, namely the actual one. Under this assumption we get the following matrix of the relation between language and reality:
Language
p1 p2
Logical space { (1) 1 0
In this matrix there are only two logical places. And since these two logical places (columns) are correlated in a one‑to‑one manner with the two truth‑values (digits), there is neither the need nor the possibility of distinguishing the logical place of a proposition from its truth‑value, or the designated truth‑value from the designated logical point.
But this is exactly the import of the axiom of Frege. According to Frege true propositions are indistinguishable extensionally, for they all denote (bedeuten) one and the same, namely the real world or Being (das Wahre); and similarly with false propositions: they all denote Non‑Being (das Falsche). Therefore Being and Non‑Being are the two logical places of Frege's logic.
The number of logical places (m) depends obviously upon the number of truth‑values (v), and upon the number of logical points (n); and they are interrelated in a most simple way:
(I) m=vⁿ
If our logic is, as usual, a two‑valued one (v = 2), clearly the number of logical places will be: m = 2ⁿ. But to Fregean logic it is not essential to assume that there are only two truth‑values. What is essential to it, is to have the equality:
(II) m = v
which in view of (I) is equivalent to assuming that the number of logical points is one! i.e.:
(F'') n = 1
Formula (F) holds good if, and only if, condition (F'') is satisfied. In other words: the axiom of Frege is equivalent to the assumption that logical space consists of a single point. Obviously this single point is at the same time the designated one.
Frege's logic is a logic of two truth‑values and two logical places, and so it is Fregean. But the three‑valued logic of Łukasiewiez is Fregean too, for its matrix has the form:
Language
p1 p2 p3
logical space { (1) 1 ½ 0
with "½" marking the logical indeterminateness. (According to Łukasiewiez's philosophy this realm of indeterminateness was to be the Future, regarded as something intermediate between Being and Non‑Being; i.e. in our terminology as a third logical place.) But Wittgenstein’s logic is Non‑Fregean, for there are in it two truth values and many logical places, the number of logical points—and consequently also the number of logical places—being kept variable.
In this framework Frege's logic is just a special case of Non‑Fregean logic, but it is also a very peculiar one. This peculiarity consists in its extreme simplicity: to construct a still simpler logic seems out of question [sic]. Formal simplicity is thus the great and indisputable merit of Frege's system of logic, but it is not come free of charge [sic]. It has been based on the assumption that the real coincides with the possible, and both of them with the necessary, that modal distinctions are not concerned with reality, but only with our thoughts.
This assumption may be disputed, but that is not our point. What is to be insisted on here, is only the fact that in Fregean logic there is such an assumption present.
UNIVERSITY OF WARSAWPOLAND
SOURCE: Wolniewicz, Boguslaw. "Wittgensteinian Foundations of Non-Fregean Logic," in Contemporary East European Philosophy, Vol. 3, edited by Edward D'Angelo, David DeGrood, and Dale Riepe (Bridgeport, CT: Spartacus Books, 1971), pp. 231-243.
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Bogusław Wolniewicz (ur. 22 września 1927 w Toruniu) - filozof i logik.
Studiował w latach 1947-1951 na Uniwersytecie Mikołaja Kopernika pod kierunkiem Tadeusza Czeżowskiego. Do 1953 r. był asystentem w Katedrze Logiki UMK, a od 1956 r. wykładowcą na WSP w Gdańsku. W 1963 r. został przeniesiony do Katedry Filozofii Uniwersytetu Warszawskiego z inicjatywy Adama Schaffa. Do 1998 r. był profesorem w Instytucie Filozofii UW, kiedy to odszedł na emeryturę. W latach 1956 - 1981 członek PZPR.
Bogusław Wolniewicz specjalizuje się w filozofii religii i filozofii współczesnej। Dystansuje się od głównych nurtów filozofii XX wieku i przyjmuje tezy wielkich myślicieli, m.in.: Arystotelesa, Leibniza, Hume'a, Kanta i szczególnie Wittgensteina. Krytyczny wobec freudyzmu, fenomenologii, postmodernizmu i fundamentalizmu religijnego, a od lat 90. XX wieku także marksizmu, reprezentuje postawę analityczną i metafizyczną. Główne założenia jego myśli to aksjologiczny absolutyzm w wersji racjonalistycznej i metafizyczny pesymizm w spojrzeniu na człowieka oraz społeczeństwo.
Boguslaw Wolniewicz and the Formal Ontology of Situations
INTRODUCTION
"The theory presented below was developed in an effort to clarify the metaphysics of Wittgenstein's Tractatus. The result obtained, however, is not strictly the formal twin of his variant of Logical Atomism. but something more, general, of which the latter is lust a special case. One might call it an ontology of situations. Some basic ideas of that ontology stern from Stenius Wittgenstein's Tractatus, Oxford, 1968 and Suszko Ontology in the Tractatus of L. Wittgenstein - Notre Dame Journal of Formal Logic, 1968.
Let L be a classic propositional language. Propositions of L are supposed to have their semantic counterparts in the realm of possibility, or as Wittgenstein put it: in logical space. These counterparts are situations, and S is to be the totality of them. The situation described by a proposition a is S(a). With Meinong we call it the objective of a."
From: Boguslaw Wolniewicz - A formal ontology of situations - Studia Logica 41: 381-413 (1982). pp. 381-382.
"Different ontologies adopt different notions of existence as basic. Aristotle's paradigm of existence is given by the equivalence:
(A) to be = to be a substance.
On the other hand, the paradigm of existence adopted in Wittgenstein's Tractatus is given by the parallel equivalence:
(W) to be = to be a fact.
Now, an Aristotelian substance is the denotation of an individual name, whereas a Wittgensteinian fact is the denotation of a true proposition. It seems therefore that the notions of existence derived from these two paradigms should be quite different, and one might readily expect that the metaphysical systems erected upon them will display wide structural discrepancies.
It turns out, however, that in spite of this basic difference there runs between these two systems a deep and striking parallelism. This parallelism is so close indeed that it makes possible the construction of a vocabulary which would transform characteristic propositions of Wittgenstein's ontology into Aristotelian ones, and conversely. To show in some detail the workings of that transformation will be the subject of this paper.
The vocabulary mentioned is based on the following four fundamental correlations:
Aristotle
Wittgenstein
1) primary substances (substantiae primae)
atomic facts
2) prime matter (materia prima)
objects
3) form (forma)
configuration
4) self-subsistence of primary substances (esse per se)
independence of atomic facts
Aristotle's ontology is an ontology of substances, Wittgenstein's ontology is an ontology of facts. But concerning the respective items of each of the pairs (1)-(4) both ontologies lay down conditions which in view of our vocabulary appear to be identical. To show this let us confront, to begin with, the items of pair (1): substances and facts.
(The interpretation of Aristotle adopted in this paper is the standard one, to be found in any competent textbook of the history of philosophy. Therefore, with but one exception, no references to Aristotle's works will be given here.)Relatively to the system involved substances and facts are of the same ontological status. Aristotle's world is the totality of substances (summa rerum), Wittgenstein's world is the totality of facts (die Gesamtheit der Tatsachen). For Aristotle whatever exists in the basic sense of the word is a primary substance, for Wittgenstein - an atomic fact. Moreover, both ontologies are MODAL ones, allowing for different modes of being (modi essendi); and both take as basic the notion of `contingent being' (esse contingens), opposed to necessary being on the one hand, and to the possibility of being on the other. Both substances and facts are entities which actually exist, but might have not existed. The equality of ontological status between substances and facts is corroborated by the circumstance that both are PARTICULARS, there being - as the saying goes - no multiplicity of entities which FALL UNDER them.
Substances and facts stand also in the same relation to the ontological categories of pairs (2) and (3). Both are always COMPOUND entities, a substance consisting of matter and form, and a fact consisting of objects and the way of their configuration. But in neither of the two systems is this compoundness to be understood literally as composition of physically separable parts or pieces. The compoundness (compositio) of a substance consists in its being formed stuff (materia informata), and the compoundness of a fact in its being a configuration of objects.
In view of correlation (4) we have also an equality of relation which a substance bears to other substances, and a fact to other facts. Self-subsistence is the characteristic attribute of primary substances: substantia prima = ens per se. If we take this to mean that each substance exists independently of the existence or non-existence of any other substance we get immediately the exact counterpart of Wittgenstein's principle of logical atomism stating the mutual independence of atomic facts. It should be noted that thus understood the attribute of self-subsistence or independence is a relative one, belonging to a substance - or to a fact - only in virtue of its relation to other substances - or facts.
From a Wittgensteinian point of view Aristotle's substances are not things, but hypostases of facts, and thus their names are not logically proper names, but name-like equivalents of propositions. (By that term we mean roughly either a noun clause of the form `that p', or any symbol which might be regarded as a definitional abbreviation of such clause.) Surely, from the Aristotelian point of view it might be easily retorted here that just the opposite is the case: substances are not `reified' facts, but on the contrary - facts are 'dereified' substances. Without passing judgement on these mutual objections let us note in passing that their symmetric character seems to be itself an additional manifestation of the parallelism discussed."
From: Boguslaw Wolniewicz - A parallelism between Wittgensteinian and Aristotelian ontologies. In Boston studies in the philosophy of science. Vol. IV. Edited by Cohen Robert S. and Wartofsky Marx W. Dordrecht: Reidel Publishing Company 1969. pp. 208-२१०
Wittgensteinian Foundations of Non‑Fregean Logic
Boguslaw Wolniewicz
The term "Non‑Fregean Logic" has been introduced in 1968 by the well‑known Polish logician Professor Roman Suszko to mark the distinction between two kinds of logical systems. A logical system is called by him "Fregean", if for its propositional calculus the following formula holds as a theorem:
(F) P ≡ q → P = q
He calls this formula "the axiom of Frege”, and it is not difficult to see why. (According to Frege's theory of meaning all true propositions denote the same, and similarly—all false ones. Thus if two propositions are materially equivalent, their denotations have to be identical; and exactly this is stated by the formula F.) The foremost example of a Fregean logic is the classical prepositional calculus, but—as we shall see—the three‑valued logic of Łukasiewicz is Fregean too. On the other hand, a logical system is called "Non‑Fregean" if the formula F is rejected in it as a theorem.
Some logicians have objected to drawing any such distinction, on the ground that in the classical propositional calculus there is no identity sign for propositions, and that consequently nothing like the "axiom of Frege" can be a theorem of this particular logical system. This objection, however, has a flavor of spurious innocence, being apparently based on the dubious principle that what is not spoken about doesn't exist. To see this let's note in the first place that the axiom of Frege is deductively equivalent to the following schematic formula:
(F' ) P ≡ q → / Φ (p) ≡ Φ (q) /
Certainly, in the ordinary propositional calculus there is no such schema either. (Though it is present in one of its variants, namely in Leśniewski's protothetics.) But we have there all its particular instances, known as "the laws of extensionality":
p ≡ q → ~p ≡ ~q
p ≡ q → p ∧ r=q ∧ r
and so on.
By these laws whatever holds good of one of two materially equivalent propositions, holds also of the other one. Thus from the point of view of classical propositional logic equivalent propositions are indistinguishable, and being indistinguishable they are by Leibniz's principle identical. This is, however, only another way of stating the axiom of Frege, so what is the point of objecting to it?
The idea of a Non‑Fregean logic goes back to Wittgenstein's Tractatus, where it is introduced right from the start in the thesis:
"1.13 Facts in logical space are the world."
The Tractatus is in the first place a work on the philosophy of logic, and the key to that philosophy is the concept of "logical space". Part of that concept is the idea of a Non‑Fregean logic.
Before going on, something has to be said here concerning Wittgenstein's general philosophical position. In our Marxist literature it is a firmly established opinion that Wittgenstein was a logical positivist, and that consequently his philosophical outlook is that of subjective idealism. This opinion, however, doesn't bear scrutiny. In fact it has been rashly taken over from the logical positivists of the Vienna Circle, whose early enthusiasm for the Tractatus was only a sad monument of misunderstanding and a rare specimen of philosophical blindness. Wittgenstein's doctrine is idealistic, no doubt about that. But its idealism is not of the subjectivist variety characteristic of positivism. The doctrine of the Tractatus is a peculiar and powerful variant of objective idealism, and it has much more in common with the doctrines of Plato or Leibniz, than with those of Berkeley and Mach. This again is most readily seen while investigating the philosophical import of the concept of "logical space".
The Tractatus starts from the assumption that the logic of language—its logical syntax—has been already, and in the main correctly, described by the systems of Frege and Russell. But there still remains the big question of a correct interpretation of that description, and it may be put as follows: the logical structure of language being such as described by Frege and Russell, what must be the ontological structure of a reality capable of being described by such a language?
Wittgenstein's answer to this question is embedded in the whole system of the Tractatus, and it may be useful to represent its framework schematically in a simple diagram (due to Suszko):
It is fairly easy to discern in the text of the book particular theses forming the three main parts of its system; e.g. thesis 4.22. "An elementary proposition consists of names" surely belongs to part (1), 3.203: "The name denotes an object", — to part (2), and 2.02: "The object is simple" — to part (3). Thesis 1.13 is obviously an ontological one too, as are, by the way, all the theses numbered “1 ‑ 2.0. . .”.
Now according to Wittgenstein's syntax, language is the totality of propositions, and according to his semantics the correspondence between language and reality has to be of the one‑to‑one type. What then, according to his ontology, is meant here by reality, the one‑to‑one counterpart of the totality of propositions? Reality cannot be identical with the world, for the world is the totality of facts, and to the totality of facts there corresponds in language only the totality of true propositions (= science, 4.11). Since language contains also false propositions, and these do not have counterparts in the totality of facts, it proves to be larger than the world; and the same holds good of reality too. If the overall semantical correspondence is to be preserved, something in reality must answer even to a false proposition. (And it has to be preserved, for if nothing in reality answered to false propositions they would have no relation to it; and being thus out of touch with reality they could not be false, but only meaningless.)
According to the Tractatus the ontological counterpart of a true proposition is a fact; and the ontological counterpart of a false proposition is the possibility of a fact, something that might be the case. (On the other hand, any fact is the actualization of some possibility.) And reality is the totality of all possibilities called by Wittgenstein "logical space". Thus we have the following identities:
Language = the totality of propositions,
Science = the totality of true propositions,
The world = the totality of facts,
Logical space = the totality of possibilities;
and to make their relations even more precise we may present them in the form of a diagram:
The meaning of Wittgenstein's pronouncement in 1.13 is sufficiently clear now: the world is, so to speak, an island of facts in the ocean of possibilities. But this simile is only a useful first approximation to Wittgenstein's idea of logical space. And we proceed now to the second one.
Logical space is the ontological counterpart of language taken as a whole, but what are the counterparts to its particular propositions? According to Wittgenstein to every proposition there corresponds a definite area of logical space, or—as he calls it—a logical place. Thus the logical place of a given proposition "p" may be visualized like this:
It is already apparent that Wittgenstein's idea aims at the construction of a geometrical representation for the logic of propositions, and that his "logical space" is an abstract space like the "phase‑space" of physics or the "sample‑space" of the theory of probability. And this leads immediately to the next and most essential question: what are to be the points of this abstract logical space?
The right answer: to this question has been already given by Stenius (Wittgenstein's 'Tractatus', 1960): every point in logical space is the representation of a possible world! (Stenius' answer is not the only one that has been suggested, but none of the others will do as an interpretation of Wittgenstein's position.) Let's call these worlds "logical points". We have thus:
Logical space = the totality of logical points,
The logical the set of logical points whichplace of “p" = would make the proposition "p" true.
One point in logical space is designated: it represents the actual world. (Since each possible world is incompatible with every other the designated point is unique.) Of course, we do not know its exact position; but if we know a proposition "p" to be true, we know the designated point to lie in that area of logical space which is the logical place of "p". Thus we have:
"p" is true = the designated point is contained in the logical place of "p".
According to Frege the denotation of a proposition is its truth‑value; according to Wittgenstein the denotation of a proposition is its logical place (= a set of possible worlds). And 'this makes clear, why formula (F) has to be rejected.
A material equivalence "p ≡ q" means that the propositions “p” and “q” have the same truth-value. Upon our interpretation this corresponds to the following situation in logical space:
A statement of material equivalence "p ≡ q" is true if, and only if. the designated point lies as a matter fact [sic] somewhere in the shaded area of logical space. And this may be the case, or it may not be. On the other hand, an identity statement "p = q” means that the logical places of "p" and "q" coincide; and this cannot be the case here by any means.
But how can formula (F) be a theorem of "Fregean" logic, if it is not valid? To solve this puzzle let us assume for the sake of intuitiveness that there are only three possible worlds, marked by the numbers (1), (2), (3) respectively. Under this assumption the relation between language and reality may be presented in the form of a matrix, with columns of the digits "1" and "0" representing the logical places of the corresponding propositions:
Language
p1 p2 p3 p4 p5 p6 p7 p8
(1) 1 1 1 1 0 0 0 0
Logical space (2) 1 1 0 0 1 1 0 0
(3) 1 0 1 0 1 0 1 0
In the logical space consisting of only 3 points there are only 8 logical places; and consequently there are in the corresponding language only 8 extensionally distinguishable propositions (i.e. propositions with different denotations).
However, our assumption was quite arbitrary, for there are as yet no obvious reasons against taking any other number—finite or infinite—to be the number of logical points. So let us assume now, that this number is one: There is only one possible world, namely the actual one. Under this assumption we get the following matrix of the relation between language and reality:
Language
p1 p2
Logical space { (1) 1 0
In this matrix there are only two logical places. And since these two logical places (columns) are correlated in a one‑to‑one manner with the two truth‑values (digits), there is neither the need nor the possibility of distinguishing the logical place of a proposition from its truth‑value, or the designated truth‑value from the designated logical point.
But this is exactly the import of the axiom of Frege. According to Frege true propositions are indistinguishable extensionally, for they all denote (bedeuten) one and the same, namely the real world or Being (das Wahre); and similarly with false propositions: they all denote Non‑Being (das Falsche). Therefore Being and Non‑Being are the two logical places of Frege's logic.
The number of logical places (m) depends obviously upon the number of truth‑values (v), and upon the number of logical points (n); and they are interrelated in a most simple way:
(I) m=vⁿ
If our logic is, as usual, a two‑valued one (v = 2), clearly the number of logical places will be: m = 2ⁿ. But to Fregean logic it is not essential to assume that there are only two truth‑values. What is essential to it, is to have the equality:
(II) m = v
which in view of (I) is equivalent to assuming that the number of logical points is one! i.e.:
(F'') n = 1
Formula (F) holds good if, and only if, condition (F'') is satisfied. In other words: the axiom of Frege is equivalent to the assumption that logical space consists of a single point. Obviously this single point is at the same time the designated one.
Frege's logic is a logic of two truth‑values and two logical places, and so it is Fregean. But the three‑valued logic of Łukasiewiez is Fregean too, for its matrix has the form:
Language
p1 p2 p3
logical space { (1) 1 ½ 0
with "½" marking the logical indeterminateness. (According to Łukasiewiez's philosophy this realm of indeterminateness was to be the Future, regarded as something intermediate between Being and Non‑Being; i.e. in our terminology as a third logical place.) But Wittgenstein’s logic is Non‑Fregean, for there are in it two truth values and many logical places, the number of logical points—and consequently also the number of logical places—being kept variable.
In this framework Frege's logic is just a special case of Non‑Fregean logic, but it is also a very peculiar one. This peculiarity consists in its extreme simplicity: to construct a still simpler logic seems out of question [sic]. Formal simplicity is thus the great and indisputable merit of Frege's system of logic, but it is not come free of charge [sic]. It has been based on the assumption that the real coincides with the possible, and both of them with the necessary, that modal distinctions are not concerned with reality, but only with our thoughts.
This assumption may be disputed, but that is not our point. What is to be insisted on here, is only the fact that in Fregean logic there is such an assumption present.
UNIVERSITY OF WARSAWPOLAND
SOURCE: Wolniewicz, Boguslaw. "Wittgensteinian Foundations of Non-Fregean Logic," in Contemporary East European Philosophy, Vol. 3, edited by Edward D'Angelo, David DeGrood, and Dale Riepe (Bridgeport, CT: Spartacus Books, 1971), pp. 231-243.
Wednesday, April 16, 2008
Pamięci walczących o Wolną Polskę Wieczna pamieć żołnierzom NSZ i AK !
Pamięci walczących o Wolną Polskę Wieczna pamieć żołnierzom NSZ i AK !
Ostatni oddzial partyzancki walczacy z komunistyczna okupacja KBW i UB rozbilo dopiero w 1952 roku!!!
Czesc ich pamieci.
Jerzy Ulicki-Rek
Wieczna pamieć żołnierzom NSZ i AK !
michaltyrpa
Chwała Bohaterom! W tym roku obchodzimy dwie rocznice związane z rtm.Witoldem Pileckim. W związku z tym zapraszam wszystkich do akcji "Przypomnijmy o Rotmistrzu" ("Let's Reminisce About Witold Pilecki"). Szczegóły do znalezienia w Sieci (kryterium wyszukiwania hasło akcji)
wizzkey
zapamiętajcie nazi, że ZSP walczyło dzielnie u boku "sławnej" Zośki w PW '44... no ale za głupi jesteście, pozdrawiam jako "wnuk partyzanta AK"...
Legionanina88
Chwala tym ktorzy nie dali sie niemcowi czy ruskowi nie dali sie prl-owi ale umilowali w swoich sercach Polske !!! Tylko jedna i umilowana Rzecz Pospolita !!! My tez dajmy za nia krew !!!
Legionanina88
Chwala tym ktorzy nie dali sie niemcowi czy ruskowi nie dali sie prl-owi ale umilowali w swoich sercach Polske !!! Tylko jedna i umilowana Rzecz Pospolita !!! My tez dajmy za nia krew !!!
PawelDizi26
Thats Royalty right there!
Raf19800120
Wspaniałe!!! Major "Łupaszko" był prawdziwym Polakiem-Patriotą, wiernym do końca żołnierskiej przysiędze. Mój dziadek też walczył z obcą, narzuconą siłą, sowiecką władzą, aż do 1947. Chwała im!!!!
Alex Lech Bajan
Polish American
CEO
RAQport Inc.
2004 North Monroe Street
Arlington Virginia 22207
Washington DC Area
USA
TEL: 703-528-0114
TEL2: 703-652-0993
FAX: 703-940-8300
sms: 703-485-6619
EMAIL: office@raqport.com
WEB SITE: http://raqport.com
Ostatni oddzial partyzancki walczacy z komunistyczna okupacja KBW i UB rozbilo dopiero w 1952 roku!!!
Czesc ich pamieci.
Jerzy Ulicki-Rek
Wieczna pamieć żołnierzom NSZ i AK !
michaltyrpa
Chwała Bohaterom! W tym roku obchodzimy dwie rocznice związane z rtm.Witoldem Pileckim. W związku z tym zapraszam wszystkich do akcji "Przypomnijmy o Rotmistrzu" ("Let's Reminisce About Witold Pilecki"). Szczegóły do znalezienia w Sieci (kryterium wyszukiwania hasło akcji)
wizzkey
zapamiętajcie nazi, że ZSP walczyło dzielnie u boku "sławnej" Zośki w PW '44... no ale za głupi jesteście, pozdrawiam jako "wnuk partyzanta AK"...
Legionanina88
Chwala tym ktorzy nie dali sie niemcowi czy ruskowi nie dali sie prl-owi ale umilowali w swoich sercach Polske !!! Tylko jedna i umilowana Rzecz Pospolita !!! My tez dajmy za nia krew !!!
Legionanina88
Chwala tym ktorzy nie dali sie niemcowi czy ruskowi nie dali sie prl-owi ale umilowali w swoich sercach Polske !!! Tylko jedna i umilowana Rzecz Pospolita !!! My tez dajmy za nia krew !!!
PawelDizi26
Thats Royalty right there!
Raf19800120
Wspaniałe!!! Major "Łupaszko" był prawdziwym Polakiem-Patriotą, wiernym do końca żołnierskiej przysiędze. Mój dziadek też walczył z obcą, narzuconą siłą, sowiecką władzą, aż do 1947. Chwała im!!!!
Alex Lech Bajan
Polish American
CEO
RAQport Inc.
2004 North Monroe Street
Arlington Virginia 22207
Washington DC Area
USA
TEL: 703-528-0114
TEL2: 703-652-0993
FAX: 703-940-8300
sms: 703-485-6619
EMAIL: office@raqport.com
WEB SITE: http://raqport.com
Myśląc Ojczyzna red. Stanisław Michalkiewicz (2008-04-16)
Myśląc Ojczyzna red. Stanisław Michalkiewicz (2008-04-16)
Witold Pilecki was born May 13, 1901, in Olonets on the shores of Lake Ladoga in Karelia, Russia, where his family had been forcibly resettled by Tsarist Russian authorities after the suppression of Poland's January Uprising of 1863–1864. His grandfather, Józef Pilecki, had spent seven years in exile in Siberia for his part in the uprising. In 1910, Pilecki moved with his family to Wilno (now Vilnius, Lithuania), where he completed Commercial School and joined the secret ZHP Scouts organization. In 1916, he moved to Orel, Russia, where he founded a local ZHP group.[1]
During World War I, in 1918, Pilecki joined Polish self-defense units in the Wilno area, and, under General Władysław Wejtka, helped collect weapons and disarm retreating, demoralized German troops in what became the prelude to the Vilna offensive. He subsequently took part in the Polish-Soviet War of 1919–1920. Serving under Major Jerzy Dąbrowski, he commanded a ZHP Scout section. When his sector of the front was overrun by the Bolsheviks, his unit for a time conducted partisan warfare behind enemy lines. Pilecki later joined the regular Polish Army and fought in the Polish retreat from Kiev as part of a cavalry unit defending Grodno (in present-day Belarus). On August 5, 1920, he joined the 211th Uhlan Regiment and fought in the crucial Battle of Warsaw and at Rudniki Forest (Puszcza Rudnicka) and took part in the liberation of Wilno. He was twice awarded the Krzyż Walecznych (Cross of Valor) for gallantry.[1]
After the Polish-Soviet War ended in 1921 with the Peace of Riga, Pilecki passed his high-school graduation exams (matura) in Wilno and in 1926, was demobilized with the rank of cavalry ensign. In the interbellum, he worked on his family's farm in the village of Sukurcze.[1] On April 7, 1931, he married Maria Pilecka (1906 – February 6, 2002), née Ostrowska. They had two children, born in Wilno: Andrzej (January 16, 1932) and Zofia (March 14, 1933).
[edit] World War II breaks out
Shortly before the outbreak of World War II, on August 26, 1939, Pilecki was mobilized and joined the 19th Polish Infantry Division of Army Prusy as a cavalry-platoon commander. His unit took part in heavy fighting in the Invasion of Poland against the advancing Germans and was partially destroyed. Pilecki's platoon withdrew southeast toward Lwów (now L'viv, in Ukraine) and the Romanian bridgehead and was incorporated into the recently formed 41st Infantry Division. During the September Campaign, Pilecki and his men destroyed seven German tanks and shot down two aircraft. On September 17, after the Soviet Union invaded eastern Poland pursuant to the Molotov-Ribbentrop Pact, Pilecki's division was disbanded and he returned to Warsaw with his commander, Major Jan Włodarkiewicz.[1]
On November 9, 1939, the two men founded the Secret Polish Army (Tajna Armia Polska, TAP), one of the first underground organizations in Poland. Pilecki became its organizational commander and expanded TAP to cover not only Warsaw but Siedlce, Radom, Lublin and other major cities of central Poland. By 1940, TAP had approximately 8,000 men (more than half of them armed), some 20 machine guns and several anti-tank rifles. Later, the organization was incorporated into the Home Army (Armia Krajowa) and became the core of the Wachlarz unit.[1]
[edit] The Auschwitz campaign: 945 days
Street roundup in northern Warsaw's Żoliborz district, 1941In 1940, Pilecki presented to his superiors a plan to enter Germany's Auschwitz concentration camp at Oświęcim (the Polish name of the locality), gather intelligence on the camp from the inside, and organize inmate resistance. Until then, little had been known about the Germans' running of the camp, and it was thought to be an internment camp or large prison rather than a death camp. His superiors approved the plan and provided him a false identity card in the name of "Tomasz Serafiński." On September 19, 1940, he deliberately went out during a Warsaw street roundup (łapanka), and was caught by the Germans along with some 2,000 innocent civilians (among them, Władysław Bartoszewski). After two days of torture in Wehrmacht barracks, the survivors were sent to Auschwitz. Pilecki was tattooed on his forearm with the number 4859.[1]
Auschwitz concentration camp photos of Pilecki.At Auschwitz, while working in various kommandos and surviving pneumonia, Pilecki organized an underground Union of Military Organizations (Związek Organizacji Wojskowych, ZOW). ZOW's tasks were to improve inmate morale, provide news from outside, distribute extra food and clothing to members, set up intelligence networks, and train detachments to take over the camp in the event of a relief attack by the Home Army, arms airdrops, or an airborne landing by the Polish 1st Independent Parachute Brigade, based in Britain.[1]
By 1941, ZOW had grown substantially. Members included the famous Polish sculptor Xawery Dunikowski and ski champion Bronisław Czech, and worked in the camp's SS administration office (Mrs. Rachwalowa, Capt. Rodziewicz, Mr. Olszowka, Mr. Jakubski, Mr. Miciukiewicz), the storage magazines (Mr. Czardybun) and the Sonderkommando, which burned human corpses (Mr. Szloma Dragon and Mr. Henryk Mendelbaum). The organization had its own underground court and supply lines to the outside. Thanks to civilians living nearby, the organization regularly received medical supplies.[1]
ZOW provided the Polish underground with priceless information on the camp. Many smaller underground organizations at Auschwitz eventually merged with ZOW. In the autumn of 1941, Colonel Jan Karcz was transferred to the newly-created Birkenau death camp, where he proceeded to organize ZOW structures. By spring of 1942, the organization had over 1,000 members, including women and people of other nationalities, at most of the sub-camps. The inmates constructed a radio receiver and hid it in the camp hospital.[1]
From October 1940, ZOW sent reports to Warsaw, and beginning March 1941, Pilecki's reports were being forwarded via the Polish resistance to the British government in London. These reports were a principal source of intelligence on Auschwitz for the Western Allies. Pilecki hoped that either the Allies would drop arms or troops into the camp, or the Home Army would organize an assault on it from outside. By 1943, however, he realized that no such plans existed. Meanwhile the Gestapo redoubled its efforts to ferret out ZOW members, succeeding in killing many of them. Pilecki decided to break out of the camp, with the hope of personally convincing Home Army leaders that a rescue attempt was a valid option. When he was assigned to a night shift at a camp bakery outside the fence, he and two comrades overpowered a guard, cut the phone line and escaped on the night of April 26–April 27, 1943, taking along documents stolen from the Germans. In the event of capture, they were prepared to swallow cyanide. After several days, with the help of local civilians, they contacted Home Army units. Pilecki submitted another detailed report on conditions at Auschwitz.[1]
[edit] Back outside Auschwitz: the Warsaw Uprising.
On August 25, 1943, Pilecki reached Warsaw and joined the Home Army's intelligence department. The Home Army, after losing several operatives in reconnoitering the vicinity of the camp, including the Cichociemny commando Stefan Jasieński, decided that it lacked sufficient strength to capture the camp without Allied help. Pilecki's detailed report (Raport Witolda—"Witold's Report") was sent to London. The British authorities refused the Home Army air support for an operation to help the inmates escape. An air raid was considered too risky, and Home Army reports on Nazi atrocities at Auschwitz were deemed to be gross exaggerations (Pilecki wrote: "During the first 3 years, at Auschwitz there perished 2 million people; in the next 2 years—3 million"). The Home Army in turn decided that it didn't have enough force to storm the camp by itself.[1]
Pilecki was soon promoted to cavalry captain (rotmistrz) and joined a secret anti-communist organization, NIE ("NO or NIEpodleglosc - independence"), formed as a secret organization within the Home Army with the goal of preparing resistance against a possible Soviet occupation.[1]
When the Warsaw Uprising broke out on August 1, 1944, Pilecki volunteered for the Kedyw's Chrobry II group. At first, he fought in the northern city center without revealing his actual rank, as a simple private. Later, he disclosed his true identity and accepted command of the 2nd Company, fighting in the Towarowa and Pańska Streets area. His forces held a fortified area called the "Great Bastion of Warsaw". It was one of the most outlying partisan redoubts and caused considerable difficulties for German supply lines. The bastion held for two weeks in the face of constant attacks by German infantry and armor. On the capitulation of the uprising, Pilecki hid some weapons in a private apartment and went into captivity. He spent the rest of the war in German prisoner-of-war camps at Łambinowice and Murnau.[1]
[edit] Soviet take over of Poland
After July 11, 1945, Pilecki joined the 2nd Polish Corps. He received orders to clandestinely transport a large sum of money to Soviet-occupied Poland, but the operation was called off. In September 1945, he was ordered by General Władysław Anders to return to Poland and gather intelligence to be sent to the Polish Government in Exile.[1]
He went back and proceeded to organize his intelligence network, while also writing a monograph on Auschwitz. In the spring of 1946, however, the Polish Government in Exile decided that the postwar political situation afforded no hope of Poland's liberation and ordered all partisans still in the forests either to return to their normal civilian lives or to escape to the West. Pilecki declined to leave, but proceeded to dismantle the partisan forces in eastern Poland. In April 1947, he began collecting evidence on Soviet atrocities and on the prosecution of Poles (mostly members of the Home Army and the 2nd Polish Corps) and their executions or imprisonment in Soviet gulags.[1]
Photos of Pilecki from Warsaw's Mokotow prison (1947).On May 8, 1947, he was arrested by the Polish security service (Urząd Bezpieczeństwa). Prior to trial, he was repeatedly tortured but revealed no sensitive information and sought to protect other prisoners. On March 3, 1948, a staged trial took place. Testimony against him was presented by a future Polish prime minister, Józef Cyrankiewicz, himself an Auschwitz survivor. Pilecki was accused of illegal crossing of the borders, use of forged documents, not enlisting with the military, carrying illegal arms, espionage for general Władysław Anders (head of the military of the Polish Government in Exile) and preparing an assassination on several officials from the Ministry of Public Security of Poland. Pilecki denied the assassination charges, as well as espionage (although he admitted to passing information to the II Polish Corps of whom he considered himself an officer and thus claimed that he was not breaking any laws); he pleaded guilty to the other charges. On May 15, with three of his comrades, he was sentenced to death. Ten days later, on May 25, 1948, he was executed at Warsaw's Mokotow Prison on ulica Rakowiecka (Rakowiecka Street)
Pilecki's conviction was part of a prosecution of Home Army members and others connected with the Polish Government in Exile in London. In 2003, the prosecutor and several others involved in the trial were charged with complicity in Pilecki's murder. Cyrankiewicz escaped similar proceedings, having died.[1]
After Poland regained its independence, Witold Pilecki and all others sentenced in the staged trial were rehabilitated on October 1, 1990. In 1995, he received posthumously the Order of Polonia Restituta.
His place of burial has never been found. He is thought to have been buried in a rubbish dump near Warsaw's Powązki Cemetery.
Until 1989, information on his exploits and fate was suppressed by the Polish communist regime.[1]
Alex Lech Bajan
CEO
RAQport Inc.
2004 North Monroe Street
Arlington Virginia 22207
Washington DC Area
USA
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Witold Pilecki was born May 13, 1901, in Olonets on the shores of Lake Ladoga in Karelia, Russia, where his family had been forcibly resettled by Tsarist Russian authorities after the suppression of Poland's January Uprising of 1863–1864. His grandfather, Józef Pilecki, had spent seven years in exile in Siberia for his part in the uprising. In 1910, Pilecki moved with his family to Wilno (now Vilnius, Lithuania), where he completed Commercial School and joined the secret ZHP Scouts organization. In 1916, he moved to Orel, Russia, where he founded a local ZHP group.[1]
During World War I, in 1918, Pilecki joined Polish self-defense units in the Wilno area, and, under General Władysław Wejtka, helped collect weapons and disarm retreating, demoralized German troops in what became the prelude to the Vilna offensive. He subsequently took part in the Polish-Soviet War of 1919–1920. Serving under Major Jerzy Dąbrowski, he commanded a ZHP Scout section. When his sector of the front was overrun by the Bolsheviks, his unit for a time conducted partisan warfare behind enemy lines. Pilecki later joined the regular Polish Army and fought in the Polish retreat from Kiev as part of a cavalry unit defending Grodno (in present-day Belarus). On August 5, 1920, he joined the 211th Uhlan Regiment and fought in the crucial Battle of Warsaw and at Rudniki Forest (Puszcza Rudnicka) and took part in the liberation of Wilno. He was twice awarded the Krzyż Walecznych (Cross of Valor) for gallantry.[1]
After the Polish-Soviet War ended in 1921 with the Peace of Riga, Pilecki passed his high-school graduation exams (matura) in Wilno and in 1926, was demobilized with the rank of cavalry ensign. In the interbellum, he worked on his family's farm in the village of Sukurcze.[1] On April 7, 1931, he married Maria Pilecka (1906 – February 6, 2002), née Ostrowska. They had two children, born in Wilno: Andrzej (January 16, 1932) and Zofia (March 14, 1933).
[edit] World War II breaks out
Shortly before the outbreak of World War II, on August 26, 1939, Pilecki was mobilized and joined the 19th Polish Infantry Division of Army Prusy as a cavalry-platoon commander. His unit took part in heavy fighting in the Invasion of Poland against the advancing Germans and was partially destroyed. Pilecki's platoon withdrew southeast toward Lwów (now L'viv, in Ukraine) and the Romanian bridgehead and was incorporated into the recently formed 41st Infantry Division. During the September Campaign, Pilecki and his men destroyed seven German tanks and shot down two aircraft. On September 17, after the Soviet Union invaded eastern Poland pursuant to the Molotov-Ribbentrop Pact, Pilecki's division was disbanded and he returned to Warsaw with his commander, Major Jan Włodarkiewicz.[1]
On November 9, 1939, the two men founded the Secret Polish Army (Tajna Armia Polska, TAP), one of the first underground organizations in Poland. Pilecki became its organizational commander and expanded TAP to cover not only Warsaw but Siedlce, Radom, Lublin and other major cities of central Poland. By 1940, TAP had approximately 8,000 men (more than half of them armed), some 20 machine guns and several anti-tank rifles. Later, the organization was incorporated into the Home Army (Armia Krajowa) and became the core of the Wachlarz unit.[1]
[edit] The Auschwitz campaign: 945 days
Street roundup in northern Warsaw's Żoliborz district, 1941In 1940, Pilecki presented to his superiors a plan to enter Germany's Auschwitz concentration camp at Oświęcim (the Polish name of the locality), gather intelligence on the camp from the inside, and organize inmate resistance. Until then, little had been known about the Germans' running of the camp, and it was thought to be an internment camp or large prison rather than a death camp. His superiors approved the plan and provided him a false identity card in the name of "Tomasz Serafiński." On September 19, 1940, he deliberately went out during a Warsaw street roundup (łapanka), and was caught by the Germans along with some 2,000 innocent civilians (among them, Władysław Bartoszewski). After two days of torture in Wehrmacht barracks, the survivors were sent to Auschwitz. Pilecki was tattooed on his forearm with the number 4859.[1]
Auschwitz concentration camp photos of Pilecki.At Auschwitz, while working in various kommandos and surviving pneumonia, Pilecki organized an underground Union of Military Organizations (Związek Organizacji Wojskowych, ZOW). ZOW's tasks were to improve inmate morale, provide news from outside, distribute extra food and clothing to members, set up intelligence networks, and train detachments to take over the camp in the event of a relief attack by the Home Army, arms airdrops, or an airborne landing by the Polish 1st Independent Parachute Brigade, based in Britain.[1]
By 1941, ZOW had grown substantially. Members included the famous Polish sculptor Xawery Dunikowski and ski champion Bronisław Czech, and worked in the camp's SS administration office (Mrs. Rachwalowa, Capt. Rodziewicz, Mr. Olszowka, Mr. Jakubski, Mr. Miciukiewicz), the storage magazines (Mr. Czardybun) and the Sonderkommando, which burned human corpses (Mr. Szloma Dragon and Mr. Henryk Mendelbaum). The organization had its own underground court and supply lines to the outside. Thanks to civilians living nearby, the organization regularly received medical supplies.[1]
ZOW provided the Polish underground with priceless information on the camp. Many smaller underground organizations at Auschwitz eventually merged with ZOW. In the autumn of 1941, Colonel Jan Karcz was transferred to the newly-created Birkenau death camp, where he proceeded to organize ZOW structures. By spring of 1942, the organization had over 1,000 members, including women and people of other nationalities, at most of the sub-camps. The inmates constructed a radio receiver and hid it in the camp hospital.[1]
From October 1940, ZOW sent reports to Warsaw, and beginning March 1941, Pilecki's reports were being forwarded via the Polish resistance to the British government in London. These reports were a principal source of intelligence on Auschwitz for the Western Allies. Pilecki hoped that either the Allies would drop arms or troops into the camp, or the Home Army would organize an assault on it from outside. By 1943, however, he realized that no such plans existed. Meanwhile the Gestapo redoubled its efforts to ferret out ZOW members, succeeding in killing many of them. Pilecki decided to break out of the camp, with the hope of personally convincing Home Army leaders that a rescue attempt was a valid option. When he was assigned to a night shift at a camp bakery outside the fence, he and two comrades overpowered a guard, cut the phone line and escaped on the night of April 26–April 27, 1943, taking along documents stolen from the Germans. In the event of capture, they were prepared to swallow cyanide. After several days, with the help of local civilians, they contacted Home Army units. Pilecki submitted another detailed report on conditions at Auschwitz.[1]
[edit] Back outside Auschwitz: the Warsaw Uprising.
On August 25, 1943, Pilecki reached Warsaw and joined the Home Army's intelligence department. The Home Army, after losing several operatives in reconnoitering the vicinity of the camp, including the Cichociemny commando Stefan Jasieński, decided that it lacked sufficient strength to capture the camp without Allied help. Pilecki's detailed report (Raport Witolda—"Witold's Report") was sent to London. The British authorities refused the Home Army air support for an operation to help the inmates escape. An air raid was considered too risky, and Home Army reports on Nazi atrocities at Auschwitz were deemed to be gross exaggerations (Pilecki wrote: "During the first 3 years, at Auschwitz there perished 2 million people; in the next 2 years—3 million"). The Home Army in turn decided that it didn't have enough force to storm the camp by itself.[1]
Pilecki was soon promoted to cavalry captain (rotmistrz) and joined a secret anti-communist organization, NIE ("NO or NIEpodleglosc - independence"), formed as a secret organization within the Home Army with the goal of preparing resistance against a possible Soviet occupation.[1]
When the Warsaw Uprising broke out on August 1, 1944, Pilecki volunteered for the Kedyw's Chrobry II group. At first, he fought in the northern city center without revealing his actual rank, as a simple private. Later, he disclosed his true identity and accepted command of the 2nd Company, fighting in the Towarowa and Pańska Streets area. His forces held a fortified area called the "Great Bastion of Warsaw". It was one of the most outlying partisan redoubts and caused considerable difficulties for German supply lines. The bastion held for two weeks in the face of constant attacks by German infantry and armor. On the capitulation of the uprising, Pilecki hid some weapons in a private apartment and went into captivity. He spent the rest of the war in German prisoner-of-war camps at Łambinowice and Murnau.[1]
[edit] Soviet take over of Poland
After July 11, 1945, Pilecki joined the 2nd Polish Corps. He received orders to clandestinely transport a large sum of money to Soviet-occupied Poland, but the operation was called off. In September 1945, he was ordered by General Władysław Anders to return to Poland and gather intelligence to be sent to the Polish Government in Exile.[1]
He went back and proceeded to organize his intelligence network, while also writing a monograph on Auschwitz. In the spring of 1946, however, the Polish Government in Exile decided that the postwar political situation afforded no hope of Poland's liberation and ordered all partisans still in the forests either to return to their normal civilian lives or to escape to the West. Pilecki declined to leave, but proceeded to dismantle the partisan forces in eastern Poland. In April 1947, he began collecting evidence on Soviet atrocities and on the prosecution of Poles (mostly members of the Home Army and the 2nd Polish Corps) and their executions or imprisonment in Soviet gulags.[1]
Photos of Pilecki from Warsaw's Mokotow prison (1947).On May 8, 1947, he was arrested by the Polish security service (Urząd Bezpieczeństwa). Prior to trial, he was repeatedly tortured but revealed no sensitive information and sought to protect other prisoners. On March 3, 1948, a staged trial took place. Testimony against him was presented by a future Polish prime minister, Józef Cyrankiewicz, himself an Auschwitz survivor. Pilecki was accused of illegal crossing of the borders, use of forged documents, not enlisting with the military, carrying illegal arms, espionage for general Władysław Anders (head of the military of the Polish Government in Exile) and preparing an assassination on several officials from the Ministry of Public Security of Poland. Pilecki denied the assassination charges, as well as espionage (although he admitted to passing information to the II Polish Corps of whom he considered himself an officer and thus claimed that he was not breaking any laws); he pleaded guilty to the other charges. On May 15, with three of his comrades, he was sentenced to death. Ten days later, on May 25, 1948, he was executed at Warsaw's Mokotow Prison on ulica Rakowiecka (Rakowiecka Street)
Pilecki's conviction was part of a prosecution of Home Army members and others connected with the Polish Government in Exile in London. In 2003, the prosecutor and several others involved in the trial were charged with complicity in Pilecki's murder. Cyrankiewicz escaped similar proceedings, having died.[1]
After Poland regained its independence, Witold Pilecki and all others sentenced in the staged trial were rehabilitated on October 1, 1990. In 1995, he received posthumously the Order of Polonia Restituta.
His place of burial has never been found. He is thought to have been buried in a rubbish dump near Warsaw's Powązki Cemetery.
Until 1989, information on his exploits and fate was suppressed by the Polish communist regime.[1]
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